Tsze-hea said, "Even in inferior studies and employments there is something worth being looked at,

3. THE DIFFERENT OPINIONS OF TSZE-HEA AND TSZE-CHANG ON THE PRINCIPLES WHICH SHOULD REGULATE OUR INTERCOURSE WITH OTHERS. On the disciples of Tsze-hea, see 集证, in loc. It is strange to me that they should begin their answer to Tsze-chang with the designation 子夏, instead of saying 夫子, 'our Master'. 交,—see V. 16. In 可者不可者, the 可 is taken differently by the old interpreters and the new. Hing Ping expounds:—'If the man be worthy, fit for you to have intercourse with, then have it, but if he be not worthy', &c. On the other hand, we find:—'If the man will advantage you, he is a fit person (是可者); then maintain intercourse with him', &c. This seems to be merely carrying out Confucius' rule, I. 8, 3. Choo He, however, approves of Tsze-chang's censure of it, while he thinks also that Tsze-chang's own view is defective.—Paou Heen says.—'Our intercourse with friends should be according to Tsze-hea's rule; general intercourse according to Tsze-chang's.'

4. TSZE-HEA'S OPINION OF THE INAPPLICABILITY OF SMALL PURSUITS TO GREAT OBJECTS. Gardening, husbandry, diving, and the healing art, are all mentioned by Choo He as substances of the 小道, 'small ways', here intended, having their own truth in them, but not available for higher purposes, or what is beyond themselves. 致 is imperative and emphatic,=推极, 'push them to an extreme'. What is intended by 远, is the far-reaching object of the Keun-tsze, 'to cultivate himself and regulate others'. 泥, lower 3d tone, explained in the dict. by 滞, 'water impeded'.—Ho An makes the 小道 to be 异端, 'strange principles'.

but if it be attempted to carry them out to what is remote, there is a danger of their proving inapplicable. Therefore, the superior man does not practise them."